For since I came to Pharaoh to speak in your name, he has brought trouble on this people. You have not rescued your people at all!”
Parallel Translations
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For since I came to Pharaoh to speak in your name, he has brought trouble on this people. You have not rescued your people at all!”
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For since I came to Pharaoh to speak in thy name, he hath done evil to this people; neither hast thou delivered thy people at all.
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For since I came to Pharaoh to speak in Thy name, he hath dealt ill with this people; neither hast Thou delivered Thy people at all.'
Cross-references (6)
Passages linked to Exodus 5:23 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Psalms 118:26 Blessed is he who comes in Yahweh’s name! We have blessed you out of Yahweh’s house.
- Isaiah 26:17-18 Just as a woman with child, who draws near the time of her delivery, is in pain and cries out in her pangs, so we have been before you, Yahweh. We have been with child. We have been in pain. We gave birth, it seems, only to wind. We have not worked any deliverance in the earth; neither have the inhabitants of the world fallen.
- Isaiah 28:16 Therefore the Lord Yahweh says, “Behold, I lay in Zion for a foundation a stone, a tried stone, a precious cornerstone of a sure foundation. He who believes shall not act hastily.
- Jeremiah 11:21 “Therefore Yahweh says concerning the men of Anathoth, who seek your life, saying, ‘You shall not prophesy in Yahweh’s name, that you not die by our hand;’
- Hebrews 10:36-37 For you need endurance so that, having done the will of God, you may receive the promise. “In a very little while, he who comes will come, and will not wait.
- John 5:43 I have come in my Father’s name, and you don’t receive me. If another comes in his own name, you will receive him.
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (7 sources)
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John Trapp 1656 · Public Domain Exo 5:23 For since I came to Pharaoh to…
Exo 5:23 For since I came to Pharaoh to speak in thy name, he hath done evil to this people; neither hast thou delivered thy people at all.
Ver. 23. Neither hast thou delivered.] Here Moses himself was too short spirited. He considered not, belike, that God’s promises do many times bear a long date, neither is it fit to set him a time, or to awaken him whom our soul loveth, until he please. Do but "wait," saith the Lord. {Hab 2:3} You shall be delivered, you shall be delivered, you shall be delivered; you shall, you shall. So much that text in effect soundeth and assureth.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain In thy name; not of my own head, but…
In thy name; not of my own head, but by thy command and commission.
Neither hast thou delivered thy people, according to thy promise and mine, and thy people’s just expectation.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain For since I came to Pharaoh to speak in…
For since I came to Pharaoh to speak in thy name,.... Had he come in his own name, it needed not be wondered at if he should not succeed, but coming in the name of God, it might have been expected he would, and that Pharaoh would have been prevailed upon, or obliged to use the people well, and let them go; but instead of that:
he hath done evil to this people; afflicted and oppressed them more than ever: see Exo 5:7, &c.
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neither hast thou delivered thy people at all; there was not the least thing done towards their deliverance, their affliction was not at all mitigated, but increased: Moses expected that God would have made a beginning as soon as he had delivered his message to Pharaoh; that his mind would have been disposed in favour of the people, and he would have made their bondage lighter and easier, if he did not dismiss them at once; but, instead of that, more work was laid upon them, and their burdens were heavier: now this was a stumbling and a temptation to Moses, to wish he had never been sent; but if he had called to mind, which he seems to have forgotten, that Pharaoh would not let the people go at first, until all the wonders were wrought he had given him power to do, Exo 4:2 it would have relieved him, and removed his objections, and put a stop to his expostulation with God, who gives an answer to them in the following chapter, without expressing any displeasure at them.
Next: Exodus Chapter 6
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Adam Clarke 1810 · Public Domain Verse 23. He hath done evil to this people]…
Verse 23. He hath done evil to this people] Their misery is increased instead of being diminished.
Neither hast thou delivered thy people at all.] The marginal reading is both literal and correct: And delivering thou hast not delivered. Thou hast begun the work by giving us counsels and a commission, but thou hast not brought the people from under their bondage. Thou hast signified thy pleasure relative to their deliverance, but thou hast not brought them out of the hands of their enemies.
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1. IT is no certain proof of the displeasure of God that a whole people, or an individual, may be found in a state of great oppression and distress; nor are affluence and prosperity any certain signs of his approbation. God certainly loved the Israelites better than he did the Egyptians; yet the former were in the deepest adversity, while the latter were in the height of prosperity. Luther once observed, that if secular prosperity were to be considered as a criterion of the Divine approbation, then the grand Turk must be the highest in the favour of God, as he was at that time the most prosperous sovereign on the earth. An observation of this kind, on a case so obvious, was really well calculated to repress hasty conclusions drawn from these external states, and to lay down a correct rule of judgment for all such occasions.
2. In all our addresses to God we should ever remember that we have sinned against him, and deserve nothing but punishment from his hand. We should therefore bow before him with the deepest humiliation of soul, and take that caution of the wise man, "Be not rash with thy mouth, and let not thine heart be hasty to utter any thing before God; for God is in heaven, and thou upon earth; therefore let thy words be few," Ec 5:2. There is the more need to attend to this caution, because many ignorant though well-meaning people use very improper, not to say indecent, freedoms in their addresses to the throne of grace. With such proceedings God cannot be well pleased; and he who has not a proper impression of the dignity and excellence of the Divine Nature, is not in such a disposition as it is essentially necessary to feel in order to receive help from God. He who knows he has sinned, and feels that he is less than the least of all God's mercies, will pray with the deepest humility, and even rejoice before God with trembling. A solemn AWE of the Divine Majesty is not less requisite to successful praying, than faith in our Lord Jesus Christ. When we have such a commission as that of Moses, we may make use of his freedom of speech; but till then, the publican's prayer will best suit the generality of those who are even dignified by the name of Christian - Lord, be merciful to ME, a SINNER!
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Albert Barnes 1834 · Public Domain The earnestness of this remonstrance, and even its approach…
The earnestness of this remonstrance, and even its approach to irreverence, are quite in keeping with other notices of Moses’ naturally impetuous character. See Exo 3:13.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 23. neither, &c.] according to the promise, Exo Exo_3:8.
23. neither, &c.] according to the promise, Exo Exo_3:8.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain He hath done evil to this people. See above,…
He hath done evil to this people. See above, vers. 7-9, and ver. 14. Pharaoh had increased the burdens of the whole nation, and in this way "done evil" to them. He had also brought the punishment of scourging on a number of the chiefs. Neither hast thou delivered thy people at all. The promised deliverance (Exo_3:8, Exo_3:20) had not come there was no sign of it the people was suffering under a more cruel bondage than ever.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.